Dark tourism

Dark tourism (also black tourism or grief tourism) has been defined as tourism involving travel to sites historically associated with death and tragedy.[1] More recently it was suggested that the concept should also include reasons tourists visit that site, since the site’s attributes alone may not make a visitor a "dark tourist".[2]Thanatourism,[3] derived from the ancient Greek word thanatos for the personification of death, refers more specifically to violent death; it is used in fewer contexts than the terms "dark tourism" and "grief tourism". The main draw to dark locations is their historical value rather than their associations with death and suffering.[2][4]

Contents

Field of study1

Hospitality and Tourism1.1

Economy1.2

Psychology, Philosophy and Anthropology1.3

Criticism2

Exploitation2.1

Misinformation2.2

Example destinations3

See also4

Notes5

External links6

Field of study

While there is a long tradition of people visiting recent and ancient settings of death like travel to gladiator games in the Roman colosseum, attending public executions by decapitation for example, and visiting the catacombs, this has been studied academically only relatively recently. Travel writers were the first to describe their tourism to deadly places like P.J. O'Rourke who called his travel to Warsaw, Managua, and Belfast in 1988 ‘holidays in hell’,[5] or Chris Rojek talking about ‘black-spot’ tourism in 1993 [6] or the ‘milking the macabre’[7]

Academic attention to the subject originated in Glasgow, Scotland: The term 'dark tourism' was coined in 1996 by Lennon and Foley, two faculty members of the Department of Hospitality, Tourism & Leisure Management at Glasgow Caledonian University,[1] and the term 'thanatourism' was first mentioned by A.V. Seaton in 1996, then Professor of Tourism Marketing at the University of Strathclyde.[8]

As of 2014, innumerable studies on definitions, subcategorizations, like Holocaust tourism, slavery-heritage tourism etc, and labels exist, and the term continues to be molded outside academia by authors of travel literature.[9] There is very little empirical research on the perspective of the dark tourist.[2] Dark tourism has been formally studied from three main perspectives by a variety of different disciplines:

Hospitality and Tourism

Scholars in this interdisciplinary field have examined many different aspects. Lennon and Foley expanded their original idea [1] in their first book, deploring that "tact and taste do not prevail over economic considerations” and that the "blame for transgressions cannot lie solely on the shoulders of the proprietors, but also upon those of the tourists, for without their demand there would be no need to supply."[10]

Economy

Philip Stone and Richard Sharpley from the Department of Tourism and Leisure Management of the Lancashire Business School at the University of Central Lancashire, UK have looked through the lens of the market place at dark tourism; they have coined the term 'product of dark tourism', and discuss its supply, demand, and consumption by the ‘dark tourist’. Stone and Sharpley have published prolifically in this area, although not conducted empirical research, and founded an Institute for Dark Tourism. In 2005 Stone suggested that "within contemporary society people regularly consume death and suffering in touristic form, seemingly in the guise of education and/or entertainment", and sounded a call for research on "Dark Tourism Consumption" to "establish consumer behavior models that incorporate contemporary socio-cultural aspects of death and dying."[11] In a 2006 paper Stone discussed "the dark tourism product range", arguing that "certain suppliers [of dark tourism] may [...] share particular product features, perceptions and characteristics, which can then be loosely translated into various 'shades of darkness'." His typology of death-related tourist sites consists of seven different types, ordered from light to dark: dark fun factories, dark exhibitions, dark dungeons, dark resting places, dark shrines, dark conflict sites and dark camps of genocide.[12]

In 2008 Stone and Sharpley hypothesized, that coming together in places associated with grief and death in dark tourism represents immorality, so that morality may be communicated.[13]

Psychology, Philosophy and Anthropology

Studies in these fields aim at understanding the motivation and the meaning for both visitors and local developers of dark tourism locations, the social and cultural context of dark tourism and its consequences.[14] The development of a sanctuary after the so-called "tragedy of Cromañón" on 30 December 2004, when a fire due to a pyrotechnic flare in the Buenos Aires nightclub 'Republica de Cromagnon' killed 194 people trapped by closed emergency exits was described by M. Korstanje in 2011. He noted a simple shrine evolve into a "sanctuary, that not only resists being recycled in the form of a tourist attraction, but also still inspires a deep sadness in public opinion", and that "a sense of community reduced the gap between society and officials". This is not backed up by evidence even though he claims to have collected "information []in the field,...too large to be described in this piece" akin to "diverse ethnographies conducted in this sanctuary".[15] The same author hypothesized in 2012 that "dark tourism could be a mechanism of resiliency helping society to recover after a disaster or catastrophe, a form of domesticating death in a secularized world."[16] The detailed exploration of the aftermath by a socio-linguist,[17] discussed in [18] however interesting, does not explain the genesis of the sanctuary, nor why it has not become a tourist attraction.

Criticism

Exploitation

Entrepreneurs may use the emotional reactions of the visitors to the site to generate profit. Whether a tourist attraction is educational or exploitative is defined by both its operators and its visitors.[19] Tourism operators motivated by greed can "milk the macabre" [7] or reexamine tragedies for a learning experience. Tourists consuming dark tourism products may desecrate a place and case studies are needed to probe who gains and loses.[20]

On Bali “death and funeral rites have become commodified for tourism [...], where enterprising businesses begin arranging tourist vans and sell tickets as soon as they hear someone is dying.”[29] In the US, visitors can tour the Holocaust Memorial Museum in Washington, DC "with an identity card which matches their age and gender with that of a name and photo of a real holocaust victim. Against a backdrop of video interpretation portraying killing squads in action, the pseudo holocaust victim enters a personal ID into monitors as they wander around the attraction to discover how their real-life counterpart is faring."[11]

See also

Notes

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^Korstanje M 2015 The Anthropology of dark Tourism, exploring the contradictions of Capitalism. Centre for Ethnicity and Racism Studies, CERS. School of Sociology and Social Policy, University of Leeds UK. Working Paper #22

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